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Thera 2.20: Sirimat
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(140):Sirimat Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter II. Two Verses =140. Sirimat= Reborn in this Buddha-age at Sāvatthī, in a aristocrat's family, he was named Sirimat (Faustus) because of his family's good fortune and constant success. His younger brother, as increaser of that good fortune, was named Sirivaḍḍha (growth of luck).1They both saw the majesty of the Buddha when the Jeta Grove was presented, believed in his path, and entered the Monk’s order. Sirivaḍḍha, though at first he won no abnormal powers, was honoured and supplied by lay people and 128 recluses. But Sirimat, through defective (past) karma , was little honoured; nevertheless, exercising himself in calmness and insight, he soon won the sixfold abhiññā(higher knowledge). Now the ordinary bhikkhus(monks) and novices, not knowing Sirimat was an Ariyan, continued to criticize him and to honour his brother. Then the Thera, blaming their faulty judgment, said: ---- 159 Pare ca naɱ pasaɱsanti attā ce asamāhito,|| Moghaɱ pare pasaɱsanti attā hi asamāhito.|| || 160 Pare ca naɱ garahanti attā ce susamāhi,|| Moghaɱ pare garahanti attā hi susamāhito' ti.|| || ---- 159 Others may applaud and honour him Whose self is uncontrolled. Surely amiss their praise is given, Since self is uncontrolled. 160 Others may scold and criticise him Whose self is well controlled. Surely amiss their blame is given, Since self is well controlled. ---- Then Sirivaḍḍha, hearing him, was agitated, and establishing insight, not long after he also completed his salvation. And they who had blamed the Thera sought his forgiveness. ---- 1 Evidently not the Thera of Ps. XLI. ---- =2.2-10 140 Commentary on the stanza of Sirimatthera= The stanza starting with Pare ce naṃ pasaṃsanti constitutes that of the venerable thera Sirima. What is the origin? This one also, having done devoted deed of service toward former Buddhas, accumulating meritorius deeds in this and that existence, was reborn in a brahmin family, at the time when the Blessed One Padumuttara stood in the Tusita heavenly mansion after having fulfilled the perfections; on having attained the age of intelligence, he became proficient in the three vedas, together with nighanḍu and keṭubha along with alphalectical classifications comprising the treatise of traditions (Itihāsa) as the fifth; versed in the padapātha of the vedas, an expert grammarian in explanation, with his complete knowledge (anavayo) in the popular philosophy (lokāyata) and in the characteristic marks of a great man, gave up his sensual pleasures (kāme) owing to his propensity (ajjhāsaya) towards renunciation, renounced the world, became a hermit-recluse and was dwelling in a hermitage created by divine beings in the region of Himavaṅta, surrounded by a crowd of hermits to the all-round extent of eightfour thousand in number, having promoted for him jhāna and higher knowledge (abhiññā); owing to having done devoted deeds of service toward former Buddhas, he remembered the qualities of Buddha according to the manner that had come down in the charms (manta) of marks (lakkhana), built a sand shrine at the bend of a certain river in dedication (uddissa) to the previous Buddhas and became specially bemused with his reverential offerings and respectful honour (to them). On having seen it the hermits asked him thus: “In dedication to whom is this reverential offering and respectful honour made?” He brought for them charms on marks (lakkhanamanta) analysed (vibbajitvā) the marks of great men that came there, stood on his own vigour in conformity with it and made his announcement of Budha’s qualities. On having heard that announcement, those hermits also, became pious-minded and from then onwards, dwelt making reverential offering to the shrine, in dedication to the excellently self-awakened Buddha. At that time also the Bodhisatta Padumuttara, having passed away from the heavenly abode of Tusita and was descending into the womb of His mother. In His last existence thirty two foreboding signs (pubbanimittani) made themselves manifest; all of them were astonishing and strange phonimena (dhamma). The hermit showed them to his resident pupils, made their pious pleasure in excellent self-awakened Buddhas much more increased, died, sprang up in the world of brahmā, come back in his visible form (dissemānarupo) while they were making reverential offering to his (dead) body, and having said to them thus: “I am your teacher, who has sprung up in the brahmā world; diligently you should be constantly engaged in making reverential offering to the sand shrine; you had better be intent on (yuttapayutta) the development of spiritual insight (bhāvana),” went (back) but to the brahmā world. In this manner, having wandered about his rounds of repeated rebirths, among divine and human beings, he was reborn in a wealthy house holder’s family in Sāvatthi, when this Buddha arose. They gave him but the name Sirima, because beginning from the day, he was born, there had been an increase in the prosperity of glory in that family. When he (began to) walk about on his feet, his younger brother was born. They gave him the name Sirivaḍḍha saying; “This one has been born, increasing the glory (sirī). Both of them also, happened to have seen the power of Buddha at (the ceremony of) accepting Jetavana, aptly gained pious faith, and became monks. Out of the two, now, one did not become the gainer of transcendental norm (uttarimanussadhamma); he was a recipient of four recluse’s requisites, personally respected (sakkato) and held in reverence (garukato) by lay men and monks; on the other hand, the thera Sirima, beginning from the time he became a monk, was a meagre gainer due to defective deed of commensurate character and was reproached by many men; doing his deed for calm composure (samatha) and spiritual insight (vipassanā), became an Arahant with six sorts of super knowledge (abhiññā), because an Arahant with six saorts of super knowledge (abhiññā). Hence has it been said in the Apadāna:– “In the Himavanta hill, there was a hermit named Devala; there was there my cloister-walk, created by non-human divine beings. Having borne the burden of braided hair, I always carried a water pot with long spout; in search of the most excellent benefit (uttamatthaṃ) I then came out of the wood (vipinā). Eighty four thousand pupils attended upon me; specially devoted to their own deeds they then dwelt in the forest. Having specially come out of my her- mitage, I made a sand shrine; having brought together many a variety of flower, I made my reverential offering to the shrine. Making my mind piously pleased with that sand shrine, I entered my her- mitage; all my pupils came together and saked me about this matter. By means of sand a shrine had been made, the shrine which you, O Lord! Worship; we also are desirous of knowing about it; having been asked, you should inform us. Has it not been pointed out in the word of charms (mantapada), those possessors of eye-sight and of high repute? Them, indeed, I adore, those best Buddhas, fully famous. Resembling what are those great heroes, the omniscient leaders of the world? How is their complexion? How are their moral precepts and similar to whom are those fully famous? Buddhas are with thirtytwo marks (Lakkhanā), as well as with forty teeth (cattālīsadijā); their eyes have eyelashes like those of a heifer; they are similar to the fruit of Guñja shrub. In the course of their going about, those Buddhas look at just a yoke ahead (yugamattaṃ); no noise their knees make; none of the joints of his body is heard. In going also have they gone well; just lifting up their legs they go; first their right foot; this is the habit (dhammatā) of Buddhas. Those Buddhas are fully fearless like the maned lion, king of beasts; neither do they exalt themselves nor do they minimise living beings. Free from pride, high and low, they are equal among all creatures; Buddhas never extol themselves; this is the nature of Buddhas. Arising also, those self-awakened Buddhas show the light; this entire earth, they make to quake in six sorts of manners. They see purgatory also which then can come to be cool; heavy shower of rain pours down; this is the nature of Buddhas. This like are those great elephants among men, peerless and fully famous; in complexion they are unsurpassed, Tathāgatas are incomparable. All my pupils with due respect received with thanks what I have said; they aptly practised likewise also according to their capacity and commensurate with their vigour. They who desire to do their deed by themselves aptly made their reverential offerings to the sand shrine; they become minded of making personal respect of Buddha bacause they believe my word. Having passed away then from Tusita heaven, the fully famous divine youth sprang up in the womb of his mother; the ten thousand (extensive earth) quaked. I stood on the cloister-walk not far from my hermitage; all my pupils essenbled together and came to my presence. The earth lows like a bull; it roars like a lion and moves (saḷati) like a crocodile; what result will happen? That self-awakened Buddha, that Glorious One, the Master, whom I announced (to you) near the sand shrine had now entered the mother’s womb. Having taught the truth (dhamma) to them and made announcement about the great Sage, I sent away my pupils and sat myself down cross-legged. Owing to absolute ailment that strength of mine, indeed, disappeared and there I died remembering Buddha, the best. All my pupils gathered together and made a uneral pile then; having caught hold of my dead-body also they raised it on the funeral pyre. Having surrounded the funeral pyre, they placed their clasped hands on their heads; pierced by the thorn of sorrow, they came together and wept. While they were in lamentation I went then to the funeral pyre. I am your teacher; do not be sad; be of good wisdom. You should exert yourselves for your own welfare, day and night without being lazy. Do not be negligent, all of you! Your moment must be regulated. Having instructed my own pupils, I went back to the divine world; for eithteen aeons (kappa) I enjoyed myself in the divine world. Five hundred times, I was a world-king; many a hundred times I exercised divine sovereignty; in the remaining aeons (kappa) I wandered about mixed up in my rounds of repeated rebirths; I do not remember any evil existence; this is the fruitful result of (my) appearance. According as, in the month of Kattika, many trees bloom, but likewise, I also blossomed timely by the great Sage. My exertiion was that of a yoked ox to the super transport to the secure abode of nibbāna (yogakkhena); resenbling an elephant which had cut off its bondage, I dwell free from cankers. It was a hundred thousand aeons (kappa) ago, that I made a special announcement about Buddha; I do not remember any evil existence; this is the fruitful result of my making announcement. My depravity had been burnt; … Buddha’s instruction had been carried out.” Monks of common category (puthujjana) and novices, not knowing that the venerable Thera Sirima was a noble “Ariya,” although he was indeeed, an Arahant with six sorts of higher-knowledge, reproached him after having said this and that since they can not make any assumption, owing to the condition of not having specially progressed in the eyes of the people (lokassa) and because of his meagre gain. On the other hand, they praise the Thera Sirivaddha assuming (sambhāventā) from the condition of being personally respected (sakkata) and revered (garukata) by people (lokassa) for being the gainer of recluse’s requisites (paccaya). The Thera spoke two stanzas blaming the state of being the common category (puthujjana) thus: “Speaking in praise of one, namely, who is worthy of blemish and speaking ill of one who is worthy of praise would be the bane of being an ignoble (puthujjana). 159. “Other people praise him, if he himself is not well composed. Vainly do other people praise; indeed, oneself is not being well composed. 160. “On the other hand other people blame him, if he himself is well- composed. Vainly do other people blame if oneself is, indeed, well- composed. There, pare means: others besides oneself is known as other people; here, however, beside wise people, foolish folks are meant to be other people. Indeed, when they speak without having known and without scrutinising penetratingly, even the praise, like blame has become immeasurable. Naṃ means that individual. Pasaṃsanti means: they announce and particularly praise by raising (ropana) ungenuine (abhūta) quality (guna) either the very individual who is not bonafide as “such and such a monk is a gainer of jhāna and a noble (ariya), or either by being ignorant (aviddesu) or owing to having gone astray under the influence of craving desire (tanhāvipannatāya). Ca means: such a word, however, here, as that ca has the meaning of subsumption of self. By that word he shows this meaning thus:– othere people praise that individual; not only that, that praise also, indeed, is just their mere praise; in that praise, however, there does not exist any foundation (vatthu). Atto ce asamāhito means: whomever individual other people praise, if he himself is not well composed, either by concentration on the right path (magga) or by concentration on the right fruition (phala) or but by mere access (upacāra) and application (appanā) of mind concentration (samādhi) is not well composed; if he is perplexed with wandering mind, owing to not having dispelled all his depravity which have become the opponents of concentration; thus, is the meaning. By this word “Asamāhito,” he shows the absence of the qualities of signs (nimitta) of concentration (samādhi). Moghaṃ means: the descriptive exposition of the condition of neuter gender as in such cases as “visamaṃ candimasūriya parivattaṃ (uneven moon and sun all-round turning;) and so on. Pare pasaṃsanti means: whoever do praise an ill-composed individual, they vainly, worthlessly praise for nothing. Why? Attā hi asamāhito, since the mind of that individual is not well composed, therefore; thus, is the meaning. In the second stanza, garahanti means: they either censure, blame or reproach, either by making manifest the state of not aptly practising or by ruining the qualities (gunamaridhaṃsana), a noble (ariya) inspite of being the gainer of jhāna, owing to the condition of himself being ignorant (aviddasu) or on account of his hearing anger (dosantaratāya), thus:– “Such and such a monk does not devote himself to wakefulness even for a period of time taken for mere milking of a cow; wholly much busy with bodily vigour, takes delight in sleep, finds joy in speech and dwells delighting in society,” and so on; thus, is the meaning. The rest should be understood by such means as has been said in the first stanza. When, in this manner, by means of these stanzas, the condition of his own freedom from depravity (nikkilesa) as well as the state of Sirivaḍḍha’s being with depravity (sakilesa) had been made manifest by the Thera, Sirivaḍha, having heard if, became remorseful, placed himself in the path of developing spiritual insight (vipassanā) and all round fulfilled his own benefit but before long; the individuals, also who made the censure begged the pardon of the Thera. The Commentary on the stanza of the Thera Sirima is complete. Commentary on the Second Chapter is complete. ----